Autor ukazuje na temeljne ideje i teme po kojima će Tomina misao ostati prepoznatljiva u povijesti filozofije: princip aktualizacije, bivstvovanje kao „aktualnost svih akata i savršenost svih savršenstava”, princip individuacije, jedinstvo supstancijalne forme, vrste apstrakcije, odbacivanje univerzalnog hilemorfizma, realna kompozicija (stvarna razlika), „ipsum esse subsistens, esse commune”, umska bića, dokaz za postojanje Boga, itd. … Objavom ove knjige ovo će jezično područje biti iznimno obogaćeno uvidom u relevantnu filozofijsku tematiku u odnosu na pitanje tumačenja Tomina djela, a koje je od (...) posebnog značenja za studente filozofije, kojima se želi ponuditi temeljiti uvod u filozofiju. (shrink)

Thomas Aquinas and Hervaeus Natalis share a correlational theory of intentionality. When I cognize a thing, I am in a real relation with the thing cognized and at the same time the thing is in a relation of reason with me. Hervaeus coins the term “intentionality” to designate precisely this relation of reason. First and second intentionality express two stages of this relation. First intentionality refers to the relation that a thing has to the mind, while second intentionality indicates the (...) relation that a thing qua cognized has to the mind. Thus, first intentionality involves direct cognition, while second intentionality reflexive cognition. This theory of intentionality has two purposes: first, to de-psychologize the cognitive process and second, to allow the application of Aristotle’s table of categories to the sphere of the mental. Through his detailed analysis of the relation of intentionality, Hervaeus clarifies some of Thomas’s obscurer points, but at the same time he has to solve a delicate problem of circularity entailed by the notion of intentionality as a relation of reason. (shrink)

The paper deals with Poinsot’s ontology of universals presented not only in the Material Logic but also in the volume devoted to the Natural Philosophy of his Thomistic Philosophical Course. Currently, it takes into account also the often neglected Theological Course. The author states that there are two different positions as far as the issue of the ontology of universals is concerned, which prima facie lead to the doctrinal tension in Poinsot’s corpus. On one hand, in the Ars Logica, the (...) extramental nature is said to be particularized and only virtually distinct from the individuating (metaphysical) grade. On the other, in the Philosophia Naturalis and the Cursus Theologicus, it is supposed to be common to the numerically different singulars and thus really different from individuation. The authorsolves this seeming contradiction by referring to two different levels of the analysis implicit in Poinsot’s treatment of the issue. (shrink)